For to which of the angels did He ever say, "Thou art my Son, this day have I begotten thee?" and again, "I will be to Him a Father, and He shall be to me a Son?"

And as to the angels He saith, "Who maketh his angels spirits and his ministers a flame of fire:"

but to the Son, "Thy throne, O God, is for ever and ever; the sceptre of thy kingdom is a sceptre of righteousness:

For this reason we ought the more earnestly to attend to what we have heard, least by any means we should be found deficient.

For if the word spoken by angels was stedfast, and every transgression and disobedience received it's just recompence;

For He hath not subjected to angels the world to come, of which we speak.

Thou madest Him for a little while inferior to the angels; with glory and honor hast thou crowned Him, and hast set Him over the works of thy hands; thou hast put all things under his feet,"

For in putting all things under Him, He left nothing which was not to be in subjection to Him: though we do not yet see all things subjected to Him.

But we see Jesus, who was made for a little while lower than the angels, in order to suffer death, that by the grace of God He might taste death for every man, crowned with glory and honor.

For it became Him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the author of their salvation perfect by sufferings:

since He that sanctifieth, and they that are sanctified, are all of one. For which cause He is not ashamed to call them brethren,

and deliver those who through fear of death were all their life-time subject to bondage.

For indeed He taketh not hold of angels to save them, but of the seed of Abraham.

Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people:

for as He himself hath suffered, in being tempted, He is able to succour those that are tempted.

For He was accounted worthy of more honor than Moses, as he who hath built it, hath more honor than the house.

For every house is built by some one: and He who built all things is God.

Now Moses was indeed faithful in all his house as a servant, for a testimony of the things which were to be spoken:

but Christ as a Son over his own house; whose house we are, if we maintain the free profession and exultation of hope firm unto the end.

for we are made partakers of Christ, if we hold fast our first confidence firm unto the end; inasmuch as it is said,

harden not your hearts, as in the provocation." For some that heard did provoke; but not all that came out of Egypt with Moses.

Let us therefore fear least a promise being left us of entering into his rest, any of us should seem to fall short of it:

for we are graciously offered it, as they also were. But the word, which they heard, did not profit them, not being mixed with faith in them that heard it.

For we who believe shall enter into rest, as He said above, "So I sware in my wrath, they shall not enter into my rest:" though the works of creation were finished from the foundation of the world:

for it is thus said concerning the seventh day, "And God rested the seventh day from all his works."

For if Joshua had given them the rest, He would not afterwards have spoken of another day.

There remaineth therefore a rest for the people of God:

for he that is entered into his rest, hath also himself ceased from his works, as God did from his.

For the word of God is lively and efficacious, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, and of the very joints and marrow, and judging the thoughts and intentions of the heart.

for we have not an high-priest who cannot sympathize with our infirmities, but was in all respects tempted in like manner with us, yet without sin.

Let us therefore come with freedom to the throne of grace, that we may obtain mercy and find grace for our seasonable help.

For every high-priest taken from among men, is appointed for the sake of men in things relating to God, that he may offer gifts and sacrifices for sins:

and for this reason he ought, as for the people, so also for himself, to offer sacrifice for sins.

As He saith also in another place, "Thou art a priest for ever after the order of Melchisedec."

For whereas ye ought for the time to be teachers of others, ye have need again of some one to teach you the first rudiments of the oracles of God; and are become such as have need of milk and not of solid food.

For every one that wanteth milk, is unacquainted with the doctrine of justification; for he is an infant:

but firm food is for persons come to age, who by habit have their senses exercised to a discernment both of good and evil.

for it is impossible that those,

For as the earth, which imbibeth the rain that is frequently coming upon it, and produceth herbs fit for those by whom it is cultivated, receiveth a blessing from God:

But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak for your caution.

For God is not unjust to forget your work and labor of love, which ye have shewn to his name, by having ministred to the saints, and yet ministring.

For when God made the promise to Abraham, because He could swear by no greater, He sware by Himself, saying,

For men swear by a greater Being, and an oath for confirmation is to them an end of all controversy.

that by two immutable things, in which it is impossible for God to fail, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us;

Whither Jesus our fore-runner is entered for us, being made an high-priest for ever, after the order of Melchisedec.

For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings,

for he was yet in the loins of his father, when Melchisedec met him.

Now if perfection were by the Levitical priesthood, (for under it the people received the law) what farther need was there that another priest should arise after the order of Melchisedec, and not after the order of Aaron?

For the priesthood being changed, there is of necessity a change also of the law.

For it is evident that our Lord sprang from Judah, as to which tribe Moses spake nothing about the priesthood.

For He testifieth, Thou art a priest for ever after the order of Melchisedec.

For there is indeed a disannulling of the preceding command, on account of it's weakness and unprofitableness;

for the law made nothing perfect, but the introducing of a better hope did, by which we draw near to God.

(for they indeed are become priests without the solemnity of an oath; but He with an oath, by Him who said unto Him, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec:")

but He, because He abideth for ever, hath a priesthood that passeth not to any other:

wherefore also He is able to save to the uttermost, those that come unto God by Him, seeing He ever liveth to make intercession for them.

For such an high-priest was meet for us, who was holy, harmless, undefiled, separate from sinners, and higher than the heavens;

who hath no need, as the Levitical high-priests had, daily to offer sacrifices first for his own sins, and then for those of the people: for this He did once for all, in offering up Himself.

For the law appointeth men high-priests, who have infirmity; but the oath, recorded since the law, appointeth the Son to be priest for ever, being fully perfected for it.

For every high-priest is appointed to offer gifts and sacrifices; wherefore it was necessary that He also should have something to offer.

For if He were on earth, He could not be a priest, seeing there are priests already that offer gifts according to the law:

who worship under the representation and shadow of heavenly things; as Moses was ordered by God, when he was about to finish the tabernacle. For see, saith He, that thou make all according to the model shewn thee in the mount.

For if the first covenant had been unexceptionable, there had been no room for a second:

as we see there was, for after complaining of them, He adds, "Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah:

not according to the covenant which I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt; for they continued not in my covenant, and I regarded them not, saith the Lord.

And they shall not teach every one his neighbour, and every one his brother, saying, Know the Lord: for they shall all know me, from the lest even to the greatest of them.

For I will forgive their crimes, and their sins and their iniquities I will remember no more."

For there was a tabernacle prepared; the first part, wherein was the candlestick, and the table, and the loaves set on it, which is called the sanctuary.

but into the second only the high-priest went once a year; and that not without blood, which he offered for himself, and for the sins of the people committed through ignorance.

But Christ being come an high-priest of the good things to come, hath entered once for all into the holy places, through a greater and more perfect tabernacle, not made with hands, that is, not of this building,

nor by the blood of goats and calves, but by his own blood, having obtained eternal redemption for us.

For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purification of the flesh;

And on this account He is the mediator of a new covenant, that undergoing death for the redemption of transgressions against the first covenant, they that are called might receive the promise of an eternal inheritance.

For where a testament is, there is a necessity of proving the death of the testator.

For a testament is valid after men are dead, but is of no force while the testator is living.

for when every command was spoken according to the law, by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool, and hyssop, and sprinkled the book and all the people,

For Christ is not entered into holy places made with hands, which were but types of the true ones; but into heaven itself, now to appear in the presence of God for us:

(for then He must indeed have suffered often since the foundation of the world) but now once at the conclusion of the ages He hath been made manifest for the abolishing of sin by the sacrifice of himself.

so Christ, having been once offered to bear the sins of many, shall appear the second time without sin, to those who are waiting for Him, unto salvation.

For the law having but a faint shadow of good things to come, and not the full image of the things, can never, even by the great annual sacrifices which they offer statedly, make the comers thereunto perfect.

For then they would have ceased to be offered, because the sacrificers, being once purified, would no longer retain any consciousness of sins.

For it is impossible that the blood of bulls and of goats should take away sins.

in whole burnt-offerings and sacrifices for sin thou hadst no pleasure:

Having said before, "Thou didst not desire, nor hadst pleasure in, sacrifice and offering, and whole burnt-offerings, and sacrifices for sin," (which are offered by the law) then He adds,

By which will we are sanctified through the offering of the body of Jesus Christ once for all.

but He having offered one sacrifice for sins, is for ever sat down at the right hand of God;

waiting for the future, till his enemies be put under his feet.

For by one offering He hath perfected for ever those that are sanctified.

for after He had said, "This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and on their minds will I inscribe them;

Now where there is such a remission of these, there needs no more offering for sin.

Having therefore, brethren, free admission into the holy places by the blood of Jesus,

the new and living way which He hath consecrated for us, through the veil, that is to say,

(for He is faithful who hath promised) and let us observe each other to the incitement of love and good works:

For if we sin wilfully after having received the knowledge of the truth, there remaineth no more sacrifice for sins;

For we know who hath said, "To me belongeth vengeance, I will recompense, saith the Lord:" and again, "The Lord will judge his people."

for ye sympathized with me in my bonds, and ye took joyfully the plundering of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

For ye have need of patience, that having done the will of God ye may receive the promise.

For yet a little while, and He, that is coming, will come, and will not delay:

Now faith is the confident expectation of things hoped for, and a conviction of things not seen:

for by it the ancients obtained an honorable testimony.